Transgastric esophageal bougienage via a feeding gastrostomy

Winkler, William P.; Haroutiounian, George; Baer, Jeanne W.; Rosensweig, Norton S.; McCray, R. S.

doi:10.1016/s0016-5107(85)72184-0

Cited by 5 publications

(9 citation statements)

References 6 publications

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“…Even the witches who are taken directly from Greek sources or myth, such as Medea or Circe, become the embodiment of more negative ideas. 17 Information about magic working and magic workers in the Hellenistic era 18 come from a few, incongruent sources; the general pattern which emerges indicates that Hellenistic poets were primarily interested in portraying ordinary, everyday people engaging in witchcraft, whereas historians, ethnographers, and paradoxographers were keener on treating magicians either from far-away and exotic lands or from the remote Greek past.…”

Section: "My Magic Wheel Bring That Man Back To Me…" Hellenistic Magi...mentioning

confidence: 99%

“…and converses with striges (17), transforms herself into a wolf after she has called down the moon (13-14), and employs the mystical powers of the plant coltsfoot (ἱππομανές) during her rituals (17)(18). It is noteworthy that while Acanthis' portrayal is not as threatening in nature as that of Horace's Canidia, Propertius, nonetheless, has recycled a number of loci from the imperial witch tradition to belittle the lena for her meddling with the poet's love affairs.…”

Section: The Lewd Witches Of Love Elegymentioning

confidence: 99%

“…15 Other critics have considered Aristomenes' story as deriving from at least two main sources, a legal one betraying elements from declamatory themes and a folkloric one concerning witchcraft, which have then been padded out with Platonic allusions and allegories. 16 Some have attempted to establish a connection between the fates suffered by Socrates and Lucius, 17 or have looked into the episode's elegiac resonances, 18 its theatricality, 19 and the shift of roles of its main characters as a result of Meroe's revenge. 20 For its part, Thelyphron's story 21 has not fared any better with PERRY either, who frequently pointed out the various inconsistencies in this story and argued that Apuleius, keeping true to his statement in the prologue that he will be stitching together various stories for the reader (varias fabulas conseram, 1.1.1), contaminated three different stories into one awkward compound, which comprised (1) a story relating the unsuccessful supervision of a corpse, (2) a story about witches attacking a corpse to steal its bodily parts and where a fatal identity in names results in the guardian's loss of some facial features, and (3) an aretalogical story of a dead man's magical reanimation that has no relevance to the previous witch stories.…”

Section: Tales Of Witchcraftmentioning

confidence: 99%

“…Even though these days the majority of FRAZER's core principles are considered by a great deal of critics as rather outdated and old-fashioned, 15 construed by the "individual prejudices of the scholar and his or her imaginings about what modes of ritual actions are inappropriate or simply aesthetically unappealing" 16 and which make "no sense when applied to the cultures of peoples who did not share the Judaeo-Christian religions or the Western variety of science", 17 the Golden Bough still remains one of the basic theoretical handbooks debating the notion of magic and its relationship with religion and science. Several different approaches to magic have been proposed: one such approach points out the psychologically satisfying and anti-anxiety element of magic and the instrumental quality of the magical 15 Going against the grain, BARB accepts the definitions of magic and religion proposed by FRAZER, but suggests some slight alterations (1963: 101).…”

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confidence: 99%

“…164 hero's death when a heron will ease itself on Odysseus' head and a prickle will cause the flesh to rot. 17 The second example derives from a brief parody of Leaders of Souls in Aristophanes' Birds 1553-64, during which Socrates is portrayed as a ψυχαγωγός and Peisander is said to have used the same ritual as Odysseus (ὥσπερ ποθ' οὑδυσσεὺς) to summon souls from the Underworld. It is, moreover, remarkable how later generations, clearly disturbed by the absence of an incantation in the Homeric account, 18 regarded the ritual as odd and so inserted one in the original text, thus crediting Homer with a very specific knowledge of necromancy.…”

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Embracing the Occult: Magic, Witchcraft, and Witches in Apuleius’ Metamorphoses

Stamatopoulos¹

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magic' can cover a very broad semantic field, and it is true that magic can mean whatever a person wants it to mean: from a clever trick such as David Copperfield making the Statue of Liberty apparently vanish before the eyes of spectators for entertainment purposes to the more extreme, regarded by some even as satanic rituals (like the ones occurring in Greece in the early 1990s), which intended to influence the course of events or to manipulate the natural world, usually by using arcane, occult, sometimes apocryphal knowledge.However, as F. GRAF has suggested, "magic is a bit like a black hole; to many people, it seems invisible. Contemporary social anthropologists doubt whether magic exists at all". 1 It has now been more than a century during which social and cultural anthropologists, classicists, psychologists, philosophers, and historians of religion have been dealing with the concept of magic. For a long time, it appears, scholars of antiquity neglected this particular phenomenon. The extreme difficulties imposed by the magical texts, as well as the medieval belief that magic was accomplished through the intervention of demons (a belief resting primarily upon the Church Fathers and theologians who were largely outside the mainstream practice of magic 2 ) are but a few explanations which could account for the profound lack of interest in this subject area. Magic, however, had always been 'out there', probably ever since the Palaeolithic Ages: if, as C. PHARR suggests, "the evidence has been correctly interpreted, most of the art of the Palaeolithic man was based on magical ideas and devoted to magical purposes". 3 The great deal of work produced over the past decades serves as proof of the enthusiasm that the topic of magic has excited in scholars of not just classical philology. But despite this apparent interest in the study of magic, the road has not always been smooth.Concerns have been raised and objections have been voiced, with a number of scholars not only keen to deny the very existence of 'magic', but also intent on ridding scholarship of this term. 4 It is worth noticing that in the United States, especially during the late 1990s, the study of magic has been seen by some as a fancy albeit racy trend. A withering attack issued in September 1998 by The Phyllis Schlafly Report entitled "What College tuition and Fees are 1 GRAF (1997) 2.2 Augustine addresses the concept of magic in his second book of On the Christian Doctrine and declares it to be nothing more than a destructive association between men and demons, which amounts to an infidel and cunning friendship (2.36); this type of establishment is based on a language that is common to both humans and demons and its 'signs' are chosen by the demons in order to deceive and catch the humans (2.37). On Augustine and magic, cf. GRAF (2002a) and (2002b) 96-7. For the role of demons in Late Antique and Medieval magic, cf. FLINT (1999). 3 PHARR (1932) 269. 4 Cf. HOFFMAN (2002) 179.3 paying For!" claimed that "one reason college tuition is so high is ...

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Section: "My Magic Wheel Bring That Man Back To Me…" Hellenistic Magi...mentioning

confidence: 99%

Section: The Lewd Witches Of Love Elegymentioning

confidence: 99%

Section: Tales Of Witchcraftmentioning

confidence: 99%

mentioning

confidence: 99%

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confidence: 99%

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